Further, it will do no harm for us to review once more the contradictions which have confused us at times during our enquiries. The sense of guilt, we said at one point, was the consequence of uncommitted aggressions; but another time and in particular in the case of its historical beginning, the murder of the father, it was the consequence of an aggression that was carried out. We also found a way out of this difficulty. The development of the inner authority, the super-ego, was precisely what radically altered the whole situation. Before this, the sense of guilt coincided with remorse; we observe, in saying this, that the term remorse is to be reserved for the reaction after an actual performance of an aggressive deed. After this, the omniscience of the super-ego robbed the distinction between intended aggressions and aggressions committed of its significance; a mere intention to commit an act of violence could then evoke a sense of guilt—as psycho-analysis has found—as well as one which has actually been committed—as all the world knows. The conflict of ambivalence between the two primal instincts leaves the same impress on the psychological situation, irrespective of the change that has taken place in this. A temptation arises to look here for an explanation of the mystery of the varying relation between the sense of guilt and consciousness. The sense of guilt which is due to remorse for an evil deed must always have been conscious; that due to a perception of an evil impulse could have remained unconscious. But it cannot be as simple as that: the obsessional neurosis contradicts it emphatically. The second contradiction was that the aggressive energy with which one imagined the super-ego to be endowed was, according to one view, merely a continuation of the punitive energy belonging to external authority, preserved within the mind; whereas according to another view it consisted, on the contrary, of aggressive energy originating in the self, levelled against this inhibiting authority but not allowed to discharge itself in actions. The first view seemed to accord better with the history of the sense of guilt, the second with the theory of it. More searching reflection has resolved this apparently irreconcilable contradiction almost too completely; what remained as essential and common to both was that in both cases we were dealing with an aggression that had been turned inward. Clinical observation, moreover, really permits us to distinguish two sources for the aggressiveness we ascribe to the super-ego, each of which in any given case may be operating predominantly, but which usually are both at work together.